Throughout my recovery, I have encountered many variations of the question: I know this is an abstinence-based program, but why can’t I take drugs that aren’t really addictive, like marijuana, or mushrooms, or peyote, or acid, or ecstasy, or ayahuasca, or ibogaine, etc. I’ve also seen this question answered in a variety of ways. Most commonly, it is met with a warning like the one found on page 28 of Refuge Recovery:
“Most addicts find that their addictive behaviors continue on with the new substances without a full renunciation of all recreational mood and mind-altering substances. It’s the phenomenon of switching addictions. It is more common than not.”
Okay, fair enough. But what if my intention is to use a substance to advance my spiritual awakening? If I’m trying to be more mindful, doesn’t that make it okay?
I believe that in 2018, this question needs to be taken quite seriously. The use of psychedelics to treat addiction is very much in vogue. Respected physicians like Dr. Gabor Maté can be found running ayahuasca sessions to treat trauma. Others are using ibogaine claiming that it can arrest opiate withdrawal symptoms, while giving some patients a welcome new perspective on their self-defeating patterns. LSD is now the topic of serious scientific research for the first time since the 1970s. Microdosing of hallucinogens (the ingestion of very small doses to bring about minor enhancement of creativity and focus, for example) is now one of the hottest drug fads going. And of course, the legalization of marijuana in many parts of the country has so raised awareness of the drug’s medicinal benefits that for many it has become like a health food.
I have never seen this question handled more skillfully than by Diana Winston in her book “Wide Awake: A Buddhist Guide for Teens,” published in 2003. For those of you who don’t know, Diana’s a long-time member of the Dharma Punx/ATS community. I spoke with Diana and got her permission to quote from her book in this article.
After introducing this topic in a section titled “Psychedelics,” she acknowledged that taking drugs to find meaning is not the same as partying. She points out that many, especially during the 60’s, had profound and deeply meaningful consciousness-expanding psychedelic drug experiences. Then she says:
“In broad terms, all of these are spiritual experiences, and many who had such experiences were eager to find ways to incorporate them into their ordinary life. A number of downsides made trying to recreate or deepen these experiences through continued drug use impractical. For some, further drug exploration often proved, over time, to be too taxing on their body. Others discovered they had no guarantee of what the next drug experience might be—transcendent or horrifying. There has never been a reliable means to control the experience. Others were eventually frustrated that they could sometimes access seemingly spiritual realms, but the insights did not seem to last. So, quite a few set out to India or other exotic places. They went in search of gurus who could show them how to access the spiritual realm and its true and lasting wisdom without using drugs.
One of my teachers, Ajahn Amaro, has offered us an analogy for how psychedelic drugs can affect our minds. If you want to clear up a plugged sink, he says, you can use a plunger or some Drano and, with some persistence and a little effort, you will ultimately get the dirt and hair-balls out. Or you can take a sledgehammer and smash the whole sink open to get the hairballs out. Drugs are a bit like the sledgehammer. If you want to open your mind, you can do so slowly with meditation. Or you can blow your mind, full blast. It is up to you. You may have to pick up the pieces and glue them back together in order to wash dishes again.
Most spiritual seekers who have used drugs have had similar experiences. They discovered that drugs could give them a glimpse of something extraordinary, but once the drugs stop working, they were back where they started. Personal transformation requires work, and most people will not find it in a pill or tab. Waking up is a lifetime proposal. Waking up takes (and actually develops) persistence, effort, acceptance–all wonderful spiritual qualities. Waking up is joyful work. A daily spiritual practice deepens our wisdom, understanding, ability to connect, and to have compassion and empathy for others. Real spiritual practice is a way of life, and for many, meditation experiences will result in depths of understanding far greater than any ever attained through drug use.
The more we open to our spiritual life, the more we see how valuable our mind and body are. We want to protect and take care of them. They are the means by which we wake up. They are what wakes up.”
Diana’s answer is perfect for her audience; teenagers who may be thinking about doing psychedelics. But there are other issues at stake when this question is posed by an addict. We drug addicts have to face the fact that our own minds have tried to kill us. Our very survival requires that we set a crystal-clear boundary of intention (I will not drink or use) and then reinforce that intention in every possible way. The first action our program recommends, The First Truth Inventory, is all about setting our intention to be abstinent. Even though I have been abstinent from drugs and alcohol for many years, I still am constantly making choices that reset that intention. Each time I choose to go to a meeting, or to work with other addicts, or to write this article, for example, I am reinforcing the neural pathways which keep me in recovery.
Refuge Recovery is a culture that is fundamentally about waking up. This philosophy gives us a pretty simple guide for measuring our actions. Will this help me to be more awake, or will it make my awakening more challenging? For me, when I consider that question and look at all the available evidence, I can’t say a drug like ayahuasca won’t benefit me in some way, but I also must acknowledge that it may erode my intention and set me up for relapse. What I can say for sure is that for me, the risks seem to far outweigh any potential reward.
Diana ended her discussion of this topic with these two powerful paragraphs:
“Drug use can be a doorway that gives a small taste of our potential, of our creative or visionary nature, or of the spiritual realm, but ultimately, drugs are limited in their potential for awakening. As the saying goes: “Drugs can get us high but they cannot get us free.” True freedom is not dependent on the use of a substance.
Finally, the proof is in the results. Most of us know friends or classmates who have taken drugs and had profound experiences, but when they returned to normal consciousness they could barely remember any details of their experience. They weren’t changed in any lasting way, and the drug experience is just a vague memory. The proof of real change is in how we live our lives.”
Diana Winston is now the Director of Mindfulness Education at UCLA’s Mindful Awareness Research Center. She also coauthored the book “Fully Present: The Science, Art, and Practice of Mindfulness.” Several of her Dharma talks can be found on the Against the Stream website.
https://refugerecovery.org/wp-content/uploads/2018/06/Chris-Kavanaugh.jpg40323024Avi/wp-content/uploads/2018/03/refugerecovery-logo-sm.pngAvi2018-05-01 11:00:292018-06-02 22:38:34Voices from the Sangha: Chris Kavanaugh
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